We concluded our last amidst the gladness of heart which filled the souls of myriads to whom social progress, political freedom, and evangelical truth were precious. Our object now is to recount the fruits of that enlargement accorded to the Vaudois; and in order to do this we must take a retrospect of their religious condition for some few years before the arrival of that grand epoch. At that period the state of things in the valleys was far from satisfactory. Not to recount, as among the causes, those political disabilities to which reference has been previously made, I will refer to some additional circumstances of a vexatious and depressing character. One was the hindrances to the obtaining the most indispensable religious books, such as Bibles, catechisms, hymn-books. With each parcel of Bibles and New Testaments, the moderator was obliged to sign a formal undertaking that not a single copy should be sold, nor even lent to a Roman Catholic. Again, in all the communes of the valleys, where nearly all the proprietors were Protestants, and scarcely a Roman Catholic could be found who was not either living on alms or employed as a daily labourer, the law required that the majority of the members of the communal council should be always and necessarily composed of Romanists.

As regards primary education, the valleys were more favourably circumstanced than other parts of the kingdom. Out of a population of some twenty thousand, nearly four thousand attended school, at least during the winter months. However, it will be seen that the real work of education was not in so satisfactory a condition as the above statement, in a superficial point of view, might imply. To show this we will descend to details as to the schools, their kind, structure, fittings, and teachers.

First, then, we take the hamlet schools, about one hundred and twenty in number. They were carried on generally in a stable, and the place was neither remarkable for space nor cleanliness; so that on one side, in a narrow division, would be thirty or forty children, separated from the sheep or the goats by so slender a space that not infrequently the heads of the children and the animals would combine in a way more grotesque than effective for educational purposes.

The amount of didactic efficiency to be expected in the teacher may be surmised from the circumstance of his salary being sometimes less than the munificent sum of threepence-halfpenny per day! With such machinery we may feel it was an achievement to be grateful for, if by the end of the winter's session the children had learnt to read, write, and cipher moderately, and could repeat by heart a prayer for morning and evening, the Lord's Prayer, the Decalogue, and the Apostles' Creed.

Second. There were also the parish schools, open ten months in the year, and attended during the winter by a large number of children, the majority of whom had to leave on the advent of spring to work in the fields. Those not so required remained in the district or hamlet schools. The buildings in which the parish schools were conducted were not exactly stables, but yet entirely destitute of the light, air, fittings, and furniture requisite for school-work. The only reading-books were a French Bible and Italian acts of parliament. So much, then, for the primary schools. The condition of the secondary or grammar schools was not much more encouraging. The institution was migratory, and aimed to teach fifteen or twenty pupils, divided into five classes, under one teacher, not always very competent, and badly paid, as much Latin and Greek as would secure their admission as students in the academies of Strasbourg, Lausanne, or Geneva. But we pass from schools to things religious and ecclesiastical. Morals were comparatively pure; there was a respect for religion; a frequent attendance on public worship; a deep attachment to their ancestral faith; a disposition to endure everything rather than deny it; and affection and esteem for their pastors. As regards the pastors, they were, almost without exception, faithful to the ancient evangelical orthodoxy.

But there was that which both pastors and flocks were very imperfectly acquainted with, viz., on one side the aim and mission of the church, and on the other the true nature of the fruits intended to be produced by the preaching of the gospel. In a word, there was a lack of true spiritual energy, a realization of the need and preciousness of salvation. There was the outward shell of orthodoxy, but the living soul of godliness was wanting. Jesus Christ was present in name, but absent in reality.

In the administration of the church there were many serious defects. The meeting of the synods was very difficult, partly because of the suspicions of the government, and partly from the unwillingness of the communes to bear the expense connected therewith. Again, the synods themselves answered but imperfectly to the design of their institution, and their influence on the spiritual state of the church very small. The Table, in its turn, forgetting that its duties were essentially religious, sunk insensibly into a kind of higher tribunal for secular affairs. The same tendency showed itself in the bosom of the consistories.

However, amidst these deep shades some gleams of light, the heralds of better things, began to show themselves. The first of these hopeful signs was due to the liberality, as regards its beginning, of Madame Geymet, who in the year 1826 laid the foundation of a hospital for the poor Waldensians at La Torre. Madame Geymet was encouraged warmly by Pastor La Bert, the then moderator of the Waldensian Church, and Pastor Cellerier, of Geneva, who made a collection in aid of the object. The Count Waldburg Truchsesse, Prussian ambassador at Turin, obtained help from Prussia; Dr. Gilly, by means of the committee in London, sent large help from this country. Holland, France, and Russia also joined in the effort; so that at length the brave projector had the satisfaction of seeing two hospitals grow out of her once ridiculed scheme. The second hospital was erected at Pomaret, for the especial benefit of the valleys of San Martino and Pragela.

Another means of awakening at this time arose from the arrival of some young ministers, who had just left the foreign academies, especially that of Lausanne, where the influence of a spiritual revival had been particularly felt. A visit paid to the different parishes of the valleys in 1826 by Felix Neff and Pastor Blanc, of Mens, resulted in much spiritual fruit.

These were but streaks of morning light, however. Long years had to pass, and many painful struggles to be engaged in, before the Sun of Righteousness shone clearly with His beneficent rays on the thick woods and the shady corners of these lovely valleys. Among those who have been the means of promoting the revival of true religion in the Waldensian Church stand out conspicuously the names of Dr. Gilly and General Beckwith. The former paid his first visit to the valleys in 1823. As that visit became the germ of so much blessing to the Vaudois, it is not unimportant to recall the providential circumstance which led to that visit. Referring to the doctor's own narrative,[I] he says, "I happened to attend a meeting of the Society for Promoting Christian Knowledge on a day when a very affecting letter was read to the board, signed Ferdinand Peyrani, minister of Pramol, 'and requested that some aid might be sent, in books or money, to the ancient Protestant congregation in the mountains of Piedmont, who were struggling hard against poverty and oppression.'" The society voted forty pounds' worth of books, including those mentioned as specially needed for use in their churches. But from the date of this incident Dr. Gilly sought after fuller information respecting the Vaudois, and determined on visiting their valleys. This purpose he carried into effect early in the year 1823, and on his return home the next year he published an account of his journey, his object being to excite an immediate interest on behalf of these people. How largely he succeeded, so as to entitle him to be reckoned among their chiefest benefactors, we shall have occasion to remark later on. But, apart from the formation of a large and influential committee in London, by which considerable sums of money were raised "to assist the Vaudois in maintaining their ministers, churches, schools, and poor," he was the means of invoking the sympathy and aid of one who consecrated his life, strength, and means in one almost unbroken series of efforts for their amelioration—I mean General Beckwith. This distinguished philanthropist was born at Halifax, Nova Scotia, October 2nd, 1789. He was baptized by the names of John Charles, and entered the 95th Regiment in the year 1803. His first years as a soldier were spent in Hanover, Denmark, and Sweden. In 1809 he was engaged in the Peninsular War, being present at the disastrous retreat from Corunna and the sieges of Salamanca and Toulouse. For his services at the last place he received a gold medal and the rank of major, March 3rd, 1814. During these campaigns he was never wounded, although exposed to great danger. One morning, among others, his old servant had scarcely reached the skirts of a forest in which the enemy had an ambuscade than his master's horse was killed by a ball, and the rider overthrown. The servant thought it was all over with his master, but the sad thought had hardly entered his mind when Beckwith sprang up and cried out, "All right, John," and by a quick movement escaped beyond reach of the enemy's fire.

On the return of Napoleon from Elba, Beckwith rejoined the standard of Wellington, and took a prominent part in the battle of Waterloo. On this day he had four horses killed under him, but received no personal injury until he was struck by a cannon ball in the left leg from the retreating fire of the French. After three months' unsuccessful treatment amputation was declared necessary. This random shot, like the bow drawn at a venture in an ancient battle, was pregnant with mighty consequences, not only to Beckwith personally, but to that interesting people to whom as yet he had never given a thought.

Beckwith, though only twenty-six years of age, was made a lieutenant-colonel on the field of battle, and received the silver medal struck to commemorate the victory. Had he not lost his leg he would probably have risen to the highest distinction as a soldier. But if so he might never have become the instrument of such extensive blessings to the Vaudois as was destined in the providence of God.

The first foundation stone, so to speak, on which was to be erected the spacious superstructure of his after benevolence began at the time of his retirement to the chÂteau of Mont St. Jean, during the period of weakness resulting from his wound at Waterloo. The owner of the mansion had a little girl, six years of age, who was a most attentive nurse to him. She hardly ever left his bedside, and by her childish prattling, innocent pleasantries, and tender sympathy, won his regard, and spread a charm over a time of pain and depression; so much so, indeed, that when the time of separation came it greatly distressed him, and in after life he never spoke of her without evident emotion.

But it was in this way God led him first to that benevolent interest in the young which afterwards became so marked a feature of his character.

But up to this time, whilst Beckwith was not a sceptic, yet his faith was not of an operative kind, he was taken up with those pursuits which belonged solely to time. The means employed by God to awaken him to a knowledge of the real aim of life was a copy of His own Word. This treasure had lain unused at the bottom of his portmanteau until he lay wounded at a little village near Courtray, in Belgium. Then he began to read with an interest not previously felt, and it became to him the word of life. When he was questioned about the circumstances of his conversion, he used to reply, in his graphic way: "The good God said, 'Stop here, you rascal!' and He has cut off my leg, and I think I shall be the more happy without it."

Of Beckwith's character as a soldier one of his former companions writes thus: "I always regarded Beckwith as an officer of very brilliant promise, for he embodied all the requisites of a great commander: remarkable quickness in conception, imperturbable coolness in the time of action, admirable power of organization, with indomitable courage. When he was major he always left a position of safety to mix in the thick of the fight, and I remember meeting him in the breach of Ciudad Rodrigo at the head of an attacking column when he might have been in the rear." The same person also testifies to Beckwith's care of his men, extending even to minute particulars about clothing. Also, that he was a great favourite with his brother officers on account of his intelligence and amiability. After recovering somewhat from his wound he returned to England, and visited America during this time. Shortly after his arrival in England from the latter place he sought out his old companions in the army, and among others he called on the Duke of Wellington.

It was while calling at Apsley House on one of these occasions he was shown into the library, and whilst waiting a short time for the duke his eye fell upon a number of new books, including Dr. Gilly's Visit to the Vaudois. On leaving he obtained a copy of the book. The result was that he determined to visit the valleys himself, which event happened in the autumn of 1827.

Owing to the weather he stayed only a few days, but returned the following year, and continued his visits to the valleys year after year, until, in 1833, a severe illness obliged him to remain in England. In the autumn of 1835 he returned, and lived in the valleys with Pastor Bonjour, at St. John's, for the next five years. Again, after an interval of two years, he returned to the valleys, living at the ancient castle of La Torre. In 1836 the Vaudois Table had his portrait painted, and engravings distributed through the valleys. In 1844 the synod presented him with a cup of honour, also Dr. Gilly and the Count Waldburg Truchsesse. In 1846 he was promoted to the rank of major-general in the English army, and also received the dignity of a Knight of St. Maurice and Lazarus from the king of Sardinia. In 1850 he married a Vaudoise. In 1862 he dies among the people he had so long loved and served, and is buried at La Torre, amid the profoundest grief and deepest veneration of the whole population.